The epic literature, the Malay Annals, associates the etymological origin of "Melayu" to Sungai Melayu ('Melayu river') in Sumatra. The term is thought to be derived from the Malay word melaju, a combination of the verbal prefix 'me' and the root word 'laju', meaning "to accelerate", used to describe the accelerating strong current of the river.[17]

The word "Melayu" as an ethnonym, to allude to a clearly different ethnological cluster, is assumed to have been made fashionable throughout the integration of the Malacca Sultanate as a regional power in the 15th century. It was applied to report the social partialities of the Malaccans as opposed to foreigners as of the similar area, especially the Javanese and Thais[18] This is evidenced from the early 16th century Malay word-list by Antonio Pigafetta who joined the Magellan's circumnavigation, that made a reference to how the phrase chiara Malaiu ('Malay ways') was used in the maritime Southeast Asia, to refer to the al parlare de Malaea (Italian for "to speak of Malacca").[19]

The English term "Malay" was adopted via the Dutch word Malayo, itself derived from Portuguese: Malaio, which originates from the original Malay word, Melayu.

Prior to the 15th century, the term "Melayu" and its similar-sounding variants appear to apply as an old toponym to the Strait of Malacca region in general.[20]

Malaya Dwipa, "Malaya Dvipa", is described in chapter 48, Vayu Purana as one of the provinces in the eastern sea that was full of gold and silver. Some scholars equate the term with Sumatra,[21] but several Indian scholars believe the term should refer to the mountainous Malay peninsula, while Sumatra is more correctly associated with Suvarnadvipa.[22][23][24][25][26]

Mo-lo-yu - mentioned by Yijing, a Tang dynastyChinese Buddhist monk who visited the Southeast Asia in 688–695. According to Yijing, the Mo-Lo-Yu kingdom was located in a distance of 15 day sail from Bogha (Palembang), the capital of Sribhoga (Srivijaya). It took a 15-day sail as well to reach Ka-Cha (Kedah) from Mo-lo-yu; therefore, it can be reasoned that Mo-Lo-Yu would lie halfway between the two places.[28] A popular theory relates Mo-Lo-Yu with the Jambi in Sumatra,[29] however the geographical location of Jambi contradicts with Yi Jing's description of a "half way sail between Ka-Cha (Kedah) and Bogha (Palembang)". In the later Yuan Dynasty (1271–1368) and Ming Dynasty (1368–1644), the word Ma-La-Yu was mentioned often in Chinese historical texts - with changes in spelling due to the time span between the dynasties - to refer to a nation near the southern sea. Among the terms used was "Bok-la-yu", "Mok-la-yu" (木剌由), Ma-li-yu-er (麻里予兒), Oo-lai-yu (巫来由) - traced from the written source of monk Xuanzang), and Wu-lai-yu (無来由).

Malayur - inscribed on the south wall of the Brihadeeswarar Temple in Tamil Nadu. It was described as a kingdom that had "a strong mountain for its rampart" in Malay peninsula, that fell to the Chola invaders during Rajendra Chola I's campaign in the 11th century.

Ma-li-yu-er - mentioned in the chronicle of Yuan Dynasty, referring to a nation of Malay peninsula that faced the southward expansion of Sukhothai Kingdom, during the reign of Ram Khamhaeng.[31] The chronicle stated: "..Animosity occurred between Siam and Ma-li-yu-er with both killing each other ...". In response to the Sukhothai's action, a Chinese envoy went to the Ram Khamhaeng's court in 1295 bearing an imperial decree: "Keep your promise and do no evil to Ma-li-yu-er".[32]

Malauir - mentioned in Marco Polo's account as a kingdom located in the Malay peninsula,[33][34] possibly similar to the one mentioned in Yuan chronicle.

Other the Javanese word mlayu (to run) derived from mlaku (to walk or to travel), or the Malay term melaju (to steadily accelerate), to refer the high mobility and migratory nature of its people, however these suggestions remain as popular beliefs without corroborating evidence.

Also known as Melayu asli (aboriginal Malays) or Melayu purba (ancient Malays), the Proto-Malays are of Austronesian origin and thought to have migrated to the Malay archipelago in a long series of migrations between 2500 and 1500 BC.[35]The Encyclopedia of Malaysia: Early History, has pointed out a total of three theories of the origin of Malays:

The Yunnan theory, Mekong river migration (published in 1889) - The theory of Proto-Malays originating from Yunnan is supported by R.H Geldern, J.H.C Kern, J.R Foster, J.R Logen, Slamet Muljana and Asmah Haji Omar. Other evidence that supports this theory include: stone tools found in the Malay Archipelago are analogous to Central Asian tools, the similarity of Malay customs and Assam customs.

The New Guinea theory (published in 1965) - The proto-Malays are believed to be seafarers knowledgeable in oceanography and possessing agricultural skills. They moved great distances from island to island as far apart as modern day New Zealand and Madagascar, and they served as navigation guides, crew and labour to Indian, Arab, Persian and Chinese traders for nearly 2000 years. Over the years they settled at various places and adopted various cultures and religions.

The Taiwan theory (published in 1997) - The migration of a certain group of Southern Chinese occurred 6,000 years ago, some moved to Taiwan (today's Taiwanese aborigines are their descendants), then to the Philippines and later to Borneo (roughly 4,500 years ago) (today's Dayak and other groups). These ancient people also split with some heading to Sulawesi and others progressing into Java, and Sumatra, all of which now speak languages that belong to the Austronesian Language family. The final migration was to the Malay Peninsula roughly 3,000 years ago. A sub-group from Borneo moved to Champa in modern-day Central and South Vietnam roughly 4,500 years ago. There are also traces of the Dong Son and Hoabinhian migration from Vietnam and Cambodia. All these groups share DNA and linguistic origins traceable to the island that is today Taiwan, and the ancestors of these ancient people are traceable to southern China.[36]

The Deutero-Malays are Iron Age people descended partly from the subsequent Austronesian peoples who came equipped with more advanced farming techniques and new knowledge of metals.[37] They are kindred but more Mongolised and greatly distinguished from the Proto-Malays which have shorter stature, darker skin, slightly higher frequency of wavy hair, much higher percentage of dolichocephaly and a markedly lower frequency of the epicanthic fold.[37] The Deutero-Malay settlers were not nomadic compared to their predecessors, instead they settled and established kampungs which serve as the main units in the society. These kampungs were normally situated on the riverbanks or coastal areas and generally self-sufficient in food and other necessities. By the end of the last century BC, these kampungs beginning to engage in some trade with the outside world.[38] The Deutero-Malays are considered the direct ancestors of present-day Malay people.[39] Notable Proto-Malays of today are Moken, Jakun, Orang Kuala, Temuan and Orang Kanaq.[40]

A more recent theory holds that rather than being populated by expansion from the mainland, the Ice Age populations of the Malay peninsula, neighbouring Indonesian archipelago, and the then-exposed continental shelf (Sundaland) instead developed locally from the first human settlers and expanded to the mainland. Proponents of this theory hold that this expansion gives a far more parsimonious explanation of the linguistic, archaeological, and anthropological evidence than earlier models, particularly the Taiwan model.[41] This theory also draws support from recent genetic evidence by Human Genome Organisation suggesting that the primary peopling of Asia occurred in a single migration through Southeast Asia; this route is held to be the modern Malay area and that the diversity in the area developed mainly in-place without requiring major migrations from the mainland. The expansion itself may have been driven by rising sea levels at the end of the Ice Age.[42][43]

Proponent Stephen Oppenheimer has further theorised that the expansion of peoples occurred in three rapid surges due to rising sea levels at the end of the Ice Age, and that this diaspora spread the peoples and their associated cultures, myths, and technologies not just to mainland Southeast Asia, but as far as India, the Near East, and the Mediterranean. Reviewers have found his proposals for the original settlement and dispersal worthy of further study, but have been sceptical of his more diffusionist claims.[44][45][46]

Ancient Malay areas, classical kingdoms and urban settlements preceding the rise of Srivijaya in the 7th century and prior to the eastward Malay cultural expansion to the shores of Borneo. It also can be witnessed that the historical forebears of Minangkabaus, eastern Acehnese and Southern Thais were of Malay origin during this era.

There is no definite evidence which dates the first Indian voyages across the Bay of Bengal but conservative estimates place the earliest arrivals on Malay shores at least 2,000 years ago. The discovery of jetty remains, iron smelting sites, and a clay brick monument dating back to 110 CE in the Bujang Valley, shows that a maritime trading route with South Indian Tamil kingdoms was already established since the second century.[47]

The growth of trade with India brought coastal people in much of maritime Southeast Asia into contact with the major religions of Hinduism and Buddhism. Throughout this area a most profound in influence has been exerted by India which seems to have introduced into it architecture, sculpture, writing, monarchy, religion, iron, cotton and a host of elements of higher culture. Indian religions, cultural traditions and Sanskrit began to spread across the land. Hindu temples were built in the Indian style, local kings began referring to themselves as "raja" and more desirable aspects of Indian government were adopted.[48]

Chedi Phra Borommathat, a stupa located in Nakhon Si Thammarat, Thailand. Once a centre of Buddhist teaching and learning, it was built in the early 13th century and witnessed the rise and fall of Tambralinga, a powerful Buddhist-Malay kingdom that managed to conquer Jaffna kingdom in Sri Lanka. Constructed as a religious monument for Mahayana Buddhism, which was historically followed by a portion of pre-Islamic Malays, this stupa stands today as a major religious site for Thai, Theravada Buddhist pilgrims. The temple complex is believed to hold ancient relics of Buddha brought from Sri Lanka during the conquest of Jaffna in 1247.

Srivijaya's influence spread over all the coastal areas of Sumatra and the Malay Peninsula, western Java and western Borneo, as well as the rest of the Malay Archipelago. Enjoying both Indian and Chinese patronage, its wealth was gained mostly through trade. At its height, the Old Malay language was used as its official language and became the lingua franca of the region, replacing Sanskrit, the language of Hinduism.[48] The Srivijayan era is considered the golden age of Malay culture.

The glory of Srivijaya however began to wane after the series of raids by the Indian Chola dynasty in the 11th century. By the end of the 13th century, the remnants of the Malay empire in Sumatra was finally destroyed by the Javanese invaders during the Pamalayu expedition (Pamalayu means "war against the Malays").

The complete destruction of Srivijaya caused the diaspora of the Srivijayan princes and nobles. Rebellions against the Javanese rule ensued and attempts were made by the fleeing Malay princes to revive the empire, which left the area of southern Sumatra in chaos and desolation. In 1299, through the support of the loyal servants of the empire, the Orang lauts, a Malay prince of Srivijaya origin, Sang Nila Utama established the Kingdom of Singapura in Temasek.[52] His dynasty ruled the island kingdom until the end of the 14th century, when the Malay polity once again faced the wrath of Javanese invaders. In 1400, his great great grandson, Parameswara, headed north and established the Malacca Sultanate.[53] The new kingdom succeeded Srivijaya and inherited much of the royal and cultural traditions, including a large part of the territories of its predecessor.[54][55][56]

The Buddhist maritime empire of Srivijaya, the first vast Malay polity in the region

The power vacuum left by the collapse of Srivijaya was filled by the growth of the kingdom of Tambralinga in the 12th century. Between the 13th to early 14th century, the kingdom succeeded to incorporate most of the Malay Peninsula under its mandala. The campaign led by Chandrabhanu Sridhamaraja (1230–1263) managed to capture Jaffna kingdom in Sri Lanka between 1247 and 1258. He was eventually defeated by the forces of the Pandyan dynasty from Tamil Nadu in 1263 and was killed by the brother of Emperor Sadayavarman Sundara Pandyan I.[57] The invasion marked an unrivaled feature in the history of Southeast Asia, it was the only time there was an armed maritime expedition beyond the borders of the region.

The cultivation of Malay polity system also diffused beyond the proper Sumatran-Peninsular border during this era. The age avowed by exploration and migration of the Malays to establish kingdoms beyond the traditional Srivijayan realm. Several exemplification are the enthronement of a Tambralingan prince to reign the Lavo Kingdom in present-day Central Thailand, the foundation of Rajahnate of Cebu in the Visayas and the establishment of the Tanjungpura Kingdom in what is now West Kalimantan, Borneo. The expansion is also eminent as it shaped the ethnogenesis development of the related Acehnese and Banjar people and further spreading the Indian-influenced Malay ethos within the regional sphere.

The extent of the Malaccan Sultanate in the 15th century. This was a powerful empire that has effectively moulded the Malay-Muslim socio-cultural identity until this day.

The period of the 12th and 15th centuries saw the arrival of Islam and the rise of the great port-city of Malacca on the southwestern coast of the Malay Peninsula[58] — two major developments that altered the course of Malay history.

By the 15th century, the Malacca Sultanate, whose hegemony reached over much of the western Malay Archipelago, had become the centre of Islamisation in the east. As a Malaccan state religion, Islam brought many great transformation into the Malaccan society and culture, and It became the primary instrument in the evolution of a common Malay identity.The Malaccan era witnessed the close association of Islam with Malay society and how it developed into a definitive marker of Malay identity.[11][60][61][62] Over time, this common Malay cultural idiom came to characterise much of the Malay Archipelago through the Malayisation process. The expansion of Malaccan influence through trade and Dawah brought with it together the Classical Malay language,[63] the Islamic faith,[64] and the Malay Muslim culture;[65] the three core values of Kemelayuan ("Malayness").[66]

Across the South China Sea in the 14th century, another Malay realm, the Bruneian Empire was on the rise to become the most powerful polity in Borneo. By the middle of the 15th century, Brunei entered into a close relationship with the Malacca Sultanate. The sultan married a Malaccan princess, adopted Islam as the court religion, and introduced an efficient administration modelled on Malacca.[68] Brunei profited from trade with Malacca but gained even greater prosperity after the great Malay port was conquered by the Portuguese in 1511. It reached its golden age in the mid-16th century when it controlled land as far south as present day Kuching in Sarawak, north towards the Philippine Archipelago.[69] The empire broadened its influence in Luzon by defeating Datu Gambang of the Kingdom of Tondo and by founding a satellite state, Kota Seludong in present-day Manila, setting up the Muslim Rajah, Rajah Sulaiman I as a vassal to the Sultanate of Brunei. Brunei also expanded its influence in Mindanao, Philippines when Sultan Bolkiah married Leila Macanai, the daughter of the Sultan of Sulu. However, states like the Huangdom of Pangasinan, Rajahnate of Cebu and Kedatuan of Madja-as tried to resist Brunei's and Islam's spread into the Philippines. Brunei's fairly loose river based governmental presence in Borneo projected the process of Malayisation. Fine Malay Muslim cultures, including the language, dress and single-family dwelling were introduced to the natives primarily from ethnic Dayaks, drawing them into the Sultanate. Dayak chiefs were incorporated into the Malay hierarchy, being given the official titles of Datuk, Temenggong and Orang Kaya. In West Kalimantan, the development of such sultanates of Sambas, Sukadana and Landak tells a similar tale of recruitment among Dayak people.[70]

Between 1511 and 1984, numerous Malay kingdoms and sultanates fell under direct colonisation or became the protectorates of different foreign powers, from European colonial powers like Portuguese, Dutch and British, to regional powers like Siam and Japan. In 1511, the Portuguese Empirecaptured the capital city of the Malacca Sultanate. The victorious Portuguese however, were unable to extend their political influence beyond the fort of Malacca. The Sultan maintained his overlordship on the lands outside Malacca and established the Johor Sultanate in 1528 to succeed Malacca. Portuguese Malacca faced several unsuccessful retaliation attacks by Johor until 1614, when the combined forces of Johor and the Dutch Empire, ousted the Portuguese from the peninsula. As per agreement with Johor in 1606, the Dutch later took control of Malacca.[71]

The reigning elite of the Riau-Lingga Sultanate, together with the Sultan (being seated, in the middle) as depicted in this photograph taken in 1867. The sultanate would be abolished under the Dutch powers in almost half a century later in 1911.

The bronze mural of the legendary Malay warrior, Hang Tuah with his renowned quote Ta' Melayu Hilang Di-Dunia (Malay for "Never shall the Malays vanish from the face of the earth") written on the top. The quote is a famous rallying cry for Malay nationalism.[77][78]

Despite the widespread distribution of the Malay population throughout the Malay archipelago, modern Malay nationalism was only significantly mobilised in the early twentieth century British Malaya i. e. the Malay Peninsula. In the Netherlands Indies, the struggle against colonisation was characterised by the trans-ethnic nationalism: the so-called "Indonesian National Awakening" united people from the various parts of the Dutch colony in the development of a national consciousness as "Indonesians".[79] In Brunei, despite some attempt made to arouse Malay political consciousness between 1942 and 1945, there was no significant history of ethnic-based nationalism. In Thailand however, Pattani separatism against Thai rule is regarded by some historians as a part of the wider sphere of peninsula Malay nationalism. A similar secession movement can be witnessed in modern-day Indonesia, where both autochthonously-Malay provinces of Riau and Riau Islands sought to gain independence under the name of Republic of Riau. Nevertheless, what follows is specific to the peninsula Malay nationalism that resulted in the formation of the Federation of Malaya, later reconstituted as Malaysia.

The earliest and most influential instruments of Malay national awakening were the periodicals which politicised the position of the Malays in the face of colonialism and alien immigration of non-Malays. In spite of repressions imposed by the British colonial government, there were no less than 147 journals and newspapers published in Malaya between 1876 and 1941. Among notable periodicals were Al-Imam (1906), Pengasuh (1920), Majlis (1935) and Utusan Melayu (1939). The rise of Malay nationalism was largely mobilised by three nationalist factions – the radicals distinguishable into the Malay left and the Islamic group which were both opposed to the conservative elites.[80]

The Malay leftists were represented by Kesatuan Melayu Muda, formed in 1938 by a group of Malay intelligentsia primarily educated in Sultan Idris Training College, with an ideal of Greater Indonesia. In 1945, they reorganised themselves into a political party known as Partai Kebangsaan Melayu Malaya (PKMM). The Islamists were originally represented by Kaum Muda consisted of Middle east –educated scholars with Pan-Islamic sentiment. The first Islamic political party was Partai Orang Muslimin Malaya (Hizbul Muslimin) formed in March 1948, later succeeded by Pan-Malayan Islamic Party in 1951. The third group was the conservatives consisted of the westernised elites who were bureaucrats and members of royal families that shared a common English education mostly at the exclusive Malay College Kuala Kangsar. They formed voluntary organisations known as Persatuan Melayu ('Malay Associations') in various parts of the country with the primary goals of advancing and protecting the interests of Malays. In March 1946, 41 of these Malay associations formed United Malays National Organisation (UMNO), to assert Malay dominance over Malaya.[80]

The Malay and Malayness has been the fundamental basis for Malay ideology and Malay nationalism in Malaysia. All three Malay nationalist factions believed in the idea of a Bangsa Melayu ('Malay Nation') and the position of Malay language, but disagreed over the role of Islam and Malay rulers. The conservatives supported Malay language, Islam and Malay monarchy as constituting the key pillars of Malayness, but within a secular state that restricted the political role of Islam. The leftists concurred with the secular state but wanted to end feudalism, whereas the Islamic group favoured ending royalty but sought a much larger role of Islam.[81]

Supporters of Negara Soematra Timoer (State of East Sumatra) that sought to maintain the monarchy system in post-World War II Dutch-established territory of East Sumatra. The state was headed by a president, Dr. Tengku Mansur, a member of Asahan royal family. Both the state and the traditional Malay monarchy institution in East Sumatra dissolved following her merger into the newly formed unitarianRepublic of Indonesia in 1950. (image taken c. 1947-1950)

In March 1946, UMNO emerged with the full support of the Malay sultans from the Conference of Rulers. The new movement forged a close political link between rulers and subjects never before achieved. It generated an excited Malay public opinion which, together with the surprising political apathy of the non-Malays, led to Britain's abandonment of the radical Malayan Union plan. By July, UMNO succeeded in obtaining an agreement with the British to begin negotiations for a new constitution. Negotiations continued from August to November, between British officials on the one hand, and the Sultans' representatives and UMNO and the other.[83]

Two years later the semi independent Federation of Malaya was born. The new constitutional arrangement largely reverted to the basic pattern of pre-war colonial rule and built on the supremacy of the individual Malay states. Malay rights and privileges were safeguarded. The traditional Malay rulers thus retained their prerogatives, while their English-educated descendants came to occupy positions of authority at the centre, which was being progressively decolonised. In August 1957, the Federation of Malaya, the West's last major dependency in Southeast Asia, attained independence in a peaceful transfer of power.[83] The federation was reconstituted as Malaysia with the addition in 1963 of Singapore (separated in 1965), Sabah and Sarawak.

The oldest form of Malay is descended from the Proto-Malayo-Polynesian language spoken by the earliest Austronesian settlers in Southeast Asia. This form would later evolved into Old Malay when Indian cultures and religions began penetrating the region. Old Malay contained some terms last until today, but remained unintelligible to modern speakers, while the modern language is already largely recognisable in written Classical Malay, which the oldest form dating back to 1303 CE.[85] Malay evolved extensively into Classical Malay through the gradual influx of numerous Arabic and Persian vocabulary, when Islam made its way to the region. Initially, Classical Malay was a diverse group of dialects, reflecting the varied origins of the Malay kingdoms of Southeast Asia. One of these dialects that was developed in the literary tradition of the Malacca Sultanate in the 15th century, eventually became predominant.

The Malaccan era marked with the transformation of the Malay language into an Islamic language, in similar fashion as the Arabic, Persian, Urdu and Swahili languages. An adapted Arabic script called Jawi was used replacing the Indian script, Islamic religious and cultural terminologies were abundantly assimilated, discarding many Hindu-Buddhist words, and Malay became the language of Islamic medium of instruction and dissemination throughout Southeast Asian region. At the height of Malacca's power in the 15th century, the Classical Malay spread beyond the traditional Malay speaking world[86] and resulted in a lingua franca that was called Bahasa Melayu pasar ("Bazaar Malay") or Bahasa Melayu rendah ("Low Malay") as opposed to the Bahasa Melayu tinggi ("High Malay") of Malacca.[87] It is generally believed that Bazaar Malay was a pidgin and the most important development, however, has been that pidgin creolised, creating several new languages such as the Ambonese Malay, Manado Malay and Betawi language.[88]

The Malay language was historically written in Pallawa, Kawi and Rencong. After the arrival of Islam, Arabic-based Jawi script was adopted and is still in use today as one of the two official scripts in Brunei and as an alternative script in Malaysia.[94] Beginning from the 17th century, as a result of British and Dutch colonisation, Jawi was gradually replaced by Rumi script[95] and eventually became the official modern script for Malay language in Malaysia, Singapore, and Indonesia, and co-official script in Brunei.

The rich oral literature and classical literature of the Malays contain a great number of portraits of the people, from the servant to the minister, from the judge to the Rajas, from the ancient to the very contemporary periods, which together form the amorphous identity of the Malays.[96]

The era of classical Malay literature started after the arrival of Islam and the invention of Jawi script (Arabic based Malay script). Since then, Islamic beliefs and concepts began to make its mark on Malay literature. The Terengganu Inscription Stone, which is dated to 1303, is the earliest known narrative Malay writing. The stone is inscribed with an account of history, law, and romance in Jawi script.[98] At its height, the Malacca Sultanate was not only the center of Islamisation, but also the center of Malay cultural expressions including literature. During this era, notable Middle Eastern literary works were translated and religious books were written in Malay language. Among famous translated works are Hikayat Muhammad Hanafiah and Hikayat Amir Hamzah. The rise of Malay literature during the period was also penned by other homegrown literary composition coloured by mystical Sufism of the middle-east, the notable works of Hamzah Fansuri such as Asrar al-Arifin (Rahsia Orang yang Bijaksana; The Secret of the Wise), Sharab al-Asyikin (Minuman Segala Orang yang Berahi; The Drink of All the Passionate) and Zinat al-Muwahidin (Perhiasan Sekalian Orang yang Mengesakan; The Ornament of All the Devoted) can be seen as the magna opera of the era.

The most important piece of Malay literary works is perhaps the famed Malay Annals or Sulalatus Salatin. It was called "the most famous, distinctive and best of all Malay literary works" by one of the most prominent scholars in Malay studies, Sir Richard O. Winstedt.[99] The exact date of its composition and the identity of its original author are uncertain, but under the order of Sultan Alauddin Riaayat Shah III of Johor in 1612, Tun Sri Lanang oversaw the editorial and compilation process of the Malay Annals.[100]

The early Malay communities were largely animists, believing in the existence of semangat (spirits) in everything.[48] Around the opening of the common era, Hinduism and Buddhism were introduced by Indian traders to the Malay Archipelago, where they flourished until the 13th century, just before the arrival of Islam brought by Arab, Indian and Chinese Muslim traders.

In the 15th century, Islam of the orthodox Sunni sect flourished in the Malay world under the Malacca Sultanate. In contrast with Hinduism, which transformed early Malay society only superficially, Islam can be said to have really taken root in the hearts and minds of the Malays.[101] Since this era, the Malays have traditionally had a close identification with Islam[102] and they have not changed their religion since.[101] This identity is so strong that it is said to become Muslim was to masuk Melayu (to enter Malayness).[60]

Nevertheless, the earlier beliefs having deeper roots, they have maintained themselves against the anathemas of Islam – and indeed Sufism or the mysticism of Shia Islam have become intertwined among the Malays, with the spirits of the earlier animistic world and some elements of Hinduism.[103] Following the 1970s, Islamic revival (also referred as re-Islamisation[104]) throughout the Muslim world, many traditions that contravene the teaching of Islam and contain elements of shirk were abandoned by the Malays. Among these traditions was the mandi safar festival (Safar bath), a bathing festival to achieve spiritual purity, in which can be discerned features similar to some of those of the Durga Puja of India.[105]

The replica of Malacca Sultanate's palace which was built from information and data obtained from the Malay Annals. This historical document had references to the construction and the architecture of palaces during the era of Sultan Mansur Shah, who ruled from 1458 to 1477.

Various cultural influences, notably Chinese, Indian and Europeans, played a major role in forming Malay architecture.[107] Until recent time, wood was the principal material used for all Malay traditional buildings.[108] However, numerous stone structures were also discovered particularly the religious complexes from the time of Srivijaya and ancient isthmian Malay kingdoms.

Candi Muara Takus and Candi Muaro Jambi in Sumatra are among the examples that associated with the architectural elements of Srivijaya Empire. However, the most of Srivijayan architecture was represented at Chaiya (now a province in Thailand) in Malay peninsular, which was without doubt a very important centre during the Srivijaya period.[109][110] The type of structure consists of a cell-chamber to house the Buddha image and the summit of structure was erected in the form of stupa with successive, superimposed terraces which is the best example at Wat Pra Borom That of Chaiya.[111]

There is also evidence of Hindu shrines or Candi around south Kedah between the mount Jerai and the Muda River valley, an area known as Bujang Valley. Within an area of about 350 square kilometres, 87 early historic religious sites have been reported and there are 12 candis located on mountain tops, a feature which suggests may derive from pre-historic Malay beliefs regarding sanctity of high places.[112]

Early reference on Malay architecture in Malay peninsula can be found in several Chinese records. A 7th-century Chinese account tells of Buddhist pilgrims calling at Langkasuka and mentioned the city as being surrounded by a wall on which towers had been built and was approached through double gates.[113] Another 7th-century account of a special Chinese envoy to Red Earth Kingdom in Malay peninsular, recorded that the capital city had three gates more than hundred paces apart, which were decorated with paintings of Buddhist themes and female spirits.[114]

The first detailed description of Malay architecture was on the great wooden Istana of Mansur Shah of Malacca (reigned 1458–1477).[108] According to Sejarah Melayu, the building had a raised seven bay structures on wooden pillars with a seven tiered roof in cooper shingles and decorated with gilded spires and Chinese glass mirrors.[115]

The traditional Malay houses are built using simple timber-frame structure. They have pitched roofs, porches in the front, high ceilings, many openings on the walls for ventilation,[116] and are often embellished with elaborate wood carvings. The beauty and quality of Malay wood carvings were meant to serve as visual indicators of the social rank and status of the owners themselves.[117]

Wood carving is a part of classical Malay visual arts. The Malays had traditionally adorned their monuments, boats, weapons, tombs, musical instrument, and utensils by motives of flora, calligraphy, geometry and cosmic feature. The art is done by partially removing the wood using sharp tools and following specific patterns, composition and orders. The art form is seen as an act of devotion of the craftsmen to the creator and a gift to his fellowmen.[119]

The art form is mainly contributed due to the abundance of timber on the Malay Archipelago and also by the skilfulness of the woodcarvers that have allowed the Malays to practice woodcarving as a craft. The natural tropical settings where flora and fauna and cosmic forces is abundant has inspired the motives to be depict in abstract or styled form into the timber board. With the coming of Islam, geometric and Islamic calligraphy form were introduced in the wood carving. The woods used are typically from tropical hardwood species which is known to be durable and can resist the attacks of the fungi, power-boots beetles and termites.[120]

A typical Malay traditional houses or mosque would have been adorned with more than 20 carved components The carving on the walls and the panels allow the air breeze to circulate effectively in and out of the building and can let the sunlight to light the interior of the structure. At the same time, the shadow cast by the panels would also create a shadow based on the motives adding the beauty on the floor. Thus, the carved components performed in both functional and aesthetic purposes.

The main characteristic in traditional Malay cuisine is undoubtedly the generous use of spices. The coconut milk is also important in giving the Malay dishes their rich, creamy character. The other foundation is belacan (shrimp paste), which is used as a base for sambal, a rich sauce or condiment made from belacan, chillies, onions and garlic. Malay cooking also makes plentiful use of lemongrass and galangal.[122]

Nearly every Malay meal is served with rice, the staple food in many other East Asian cultures. Although there are various type of dishes in a Malay meal, all are served at once, not in courses. Food is eaten delicately with the fingers of right hand, never with the left which is used for personal ablutions, and Malays rarely use utensils.[123] Because most of Malay people are Muslims, Malay cuisine follows Islamic halal dietary law rigorously. Protein intake are mostly taken from beef, water buffalo, goat, and lamb meat, and also includes poultry and fishes. Pork and any non-halal meats, also alcohol is prohibited and absent from Malay daily diet.

Another example is Ketupat or nasi himpit, glutinous compressed rice cooked in palm leafes, is popular especially during Idul Fitri or Hari Raya or Eid ul-Fitr. Various meats and vegetables could be made into Gulai or Kari, a type of curry dish with variations of spices mixtures that clearly display Indian influence already adopted by Malay people since ancient times. Laksa, a hybrid of Malay and Peranakan Chinese cuisine is also a popular dish. Malay cuisine also adopted some their neighbours' cuisine traditions, such as rendang adopted from Minangkabau in Sumatra, and satay from Java, however Malay people has developed their own distinctive taste and recipes.

The Malays have diverse kinds of music and dance which are fusions of different cultural influences. Typical genres range from traditional Malay folk dances dramas like Mak Yong to the Arab-influenced Zapin dances. Choreographed movements also vary from simple steps and tunes in Dikir barat to the complicated moves in JogetGamelan.

Traditional Malay music is basically percussive. Various kinds of gongs provide the beat for many dances. There are also drums of various sizes, ranging from the large rebana ubi used to punctuate important events to the small jingled-rebana (frame drum) used as an accompaniment to vocal recitations in religious ceremonies.[125]

Nobat music became part of the Royal Regalia of Malay courts since the arrival of Islam in the 12th century and only performed in important court ceremonies. Its orchestra includes the sacred and highly revered instruments of nehara (kettledrums), gendang (double-headed drums), nafiri (trumpet), serunai (oboe), and sometimes a knobbed gong and a pair of cymbals.[126]

Indian influences are strong in a traditional shadow play known as Wayang Kulit where stories from Hindu epics; Ramayana & Mahabharata form the main repertoire. There are four distinctive types of shadow puppet theatre that can be found in Malay peninsula; Wayang Gedek, Wayang Purwa, Wayang Melayu and Wayang Siam.[127][128][129]

In Malay culture, clothes and textiles are revered items of beauty, power and status. Numerous accounts in Malay hikayats stressed the special place occupied by textiles.[133] The Malay handloom industry can be traced its origin since the 13th century when the eastern trade route flourished under Song dynasty. Mention of locally made textiles as well as the predominance of weaving in Malay peninsular was made in various Chinese and Arab accounts.[134] Among well-known Malay textiles are Songket and Batik.

Common classical Malay attire for men consists of a baju (shirt) or tekua (a type of a long sleeve shirt), baju rompi (vest), kancing (button), a small leg celana (trousers), a sarong worn around the waist, capal (sandal), and a tanjak or tengkolok (headgear); for the aristocrats, the baju sikap or baju layang (a type of coat) and pending (ornamental belt buckle) are also synonymous to be worn. It was also common for a pendekar (Malay warrior) to have a Kris tucked into the front fold of sarong.

Traditional Malay dress varies between different regions but the most popular traditional dress in modern-day are Baju Kurung (for women) and Baju Melayu (for men), which both recognised as the national dress for Malaysia and Brunei,[135][136] and also worn by Malay communities in Indonesia, Singapore and Thailand.

In contrast to Baju Melayu which continued to be worn as ceremonial dress only, Baju Kurung is worn daily throughout the year by a majority of Malay women. Sighting of female civil servants, professional workers and students wearing Baju Kurung is common in Malaysia and Brunei.

Silat and its variants can be found throughout the Malay world: the Malay peninsula (including Singapore), the Riau Islands, Sumatra and coastal areas of Borneo. Archaeological evidence reveals that, by the 6th century, formalised combat arts were being practised in the Malay peninsular and Sumatra.[137] The earliest forms of Silat are believed to have been developed and used in the armed forces of the ancient Malay kingdoms of Langkasuka (2nd century)[138][139] and Srivijaya (7th century).

The influence of the Malay sultanates of Malacca, Johor, Pattani and Brunei has contributed to the spread of this martial art in the Malay Archipelago. Through a complex maze of sea channels and river capillaries that facilitated exchange and trade throughout the region, Silat wound its way into the dense rainforest and up into the mountains. The legendary LaksamanaHang Tuah of Malacca is one of the most renowned pesilat (Silat practitioners) in history[140] and even considered by some as the father of Malay silat.[141] Since the classical era, Silat Melayu underwent great diversification and formed what is today traditionally recognised as the source of Indonesian Pencak Silat and other forms of Silat in Southeast Asia.[142][143]

Apart from Silat, Tomoi is also practised by Malays, mainly in the northern region of the Malay peninsula. It is a variant of Indo-Chinese forms of kickboxing which is believed to have been spread in the Southeast Asian mainland since the time of Funan Empire (68 AD).

Traditional Malay games usually require craft skills and manual dexterity and can be traced their origins since the days of Malacca Sultanate. Sepak Raga and kite flying are among traditional games that were mentioned in the Malay Annals being played by nobilities and royalties of the Malay sultanate.[144][145][146]

Sepak Raga is one of the most popular Malay games and has been played for centuries. Traditionally, Sepak raga was played in circle by kicking and keeps aloft the rattan ball using any part of the body except the arms and hands. It is now recognised as Malaysia's national sport[147][148] and played in the international sporting events such as Asian Games and Southeast Asian Games.

Other popular game is Gasing spinning which usually played after the harvest season. A great skill of craftsmanship is required to produce the most competitive Gasing (top), some of which spin for two hours at a time.[149]

Possibly the most popular Malay games is the Wau (a unique kind of kite from east coast of Malay peninsular) or kite flying. Wau-flying competitions take place with judges awarding points for craftsmanship (Wau are beautiful, colourful objects set on bamboo frames), sound (all Malay kites are designed to create a specific sound as they are buffeted about in the wind) and altitude.[149]

The Malays also have a variant of Mancala board game known as Congkak. The game is played by moving stones, marbles, beads or shells around a wooden board consisting of twelve or more holes. Mancala is acknowledged as the oldest game in the world and can be traced its origin since Ancient Egypt. As the game dispersed around the globe, every culture has invented its own variation including the Malays.[150]

Malay personal names are complex, reflecting the hierarchical nature of the society, and titles are considered important. It has undergone tremendous change, evolving with the times to reflect the different influences that the Malays been subjected over the ages. Although some Malay names still retain parts of its indigenous Malay and Sanskrit influences, as Muslims, Malays have long favoured Arabic names as marks of their religion.

Malay names are patronymic and can be consisted of up to four parts; a title, a given name, the family name, and a description of the individual's male parentage. Some given names and father's names can be composed of double names and even triple names, therefore generating a longer name. For example, one of the Malaysian national footballer has the full name Mohd Aidil Zafuan Abdul Radzak, where 'Mohd Aidil Zafuan' is his triple given name and 'Abdul Radzak' is his father's double given name.

Ethnic Malays among other ethnic groups in Indonesia. Although only constituting 3.4% of total population, ethnic Malays are one of the most widely distributed ethnicities in Indonesia. The realm of Malays is described in green and other related sub-ethnic groups are rendered in darker or lighter green. Malay ethnic groups are depicted to inhabit eastern coast of Sumatra and coastal Kalimantan. Outside the Indonesian Archipelago in white, the Malay people inhabit the Malay Peninsular, forming the dominant ethnic group in Peninsular Malaysia and significant minority in Singapore, Thailand and southern Myanmar. While the eastern core of Bornean Malay territories beginning north from southwestern Sabah, Brunei, coastal Sarawak and continuing down to the green shaded shores of Kalimantan.[151]

Colling, Patricia (1973), Dissertation Abstracts International, A-The Humanities and Social Sciences (Abstracts of Dissertations Available on Microfilm or as Xerographic Reproductions February 1973), 33, #8, New York: Xerox University Microfilms, ISSN0419-4209